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or withholding a deposit, for this is due to injustice.  And illicit relations with any persons, at forbidden places or times, for this is due to licentiousness.  And making profit out of what is petty or disgraceful, or out of the weak, such as the indigent or dead; whence the proverb, “to rob even a corpse,” for this is due to base love of gain and stinginess.  And to refuse assistance in money matters when we are able to render it, or to give less than we can; to accept assistance from those less able to afford it than ourselves;  to borrow when anyone seems likely to ask for a loan, to ask for a loan from one who wants his money back, and asking for repayment from one who wants to borrow; to praise in order to seem to be asking for a loan, and when you have failed to obtain it to keep on asking; for all these are signs of stinginess.  And to praise people when they are present, to overpraise their good qualities and to palliate the bad, to show excessive grief at another's grief when present, and all similar actions; for they are signs of flattery.  And not to submit to toils, which those put up with who are older
or live luxuriously or hold higher positions, or, generally speaking, are less fitted to do so; for all these are signs of effeminacy.  To accept favors from another and often, and then to throw them in his teeth; for all these things are signs of littleness and abasement of soul.  And to speak at great length about oneself and to make all kinds of professions, and to take the credit for what another has done; for this is a sign of boastfulness. Similarly, in regard to each of all the other vices of character, the acts resulting from them, their signs, and the things which resemble them, all these are disgraceful, and should make us ashamed.  It is also shameful not to have a share in the honorable things which all men, or all who resemble us, or the majority of them, have a share in. By those who resemble us I mean those of the same race, of the same city, of the same age, of the same family, and, generally speaking, those who are on an equality; for then it is disgraceful not to have a share, for instance, in education and other things, to the same extent. All these things are the more disgraceful, if the fault appears to be our own; for they are at once seen to be due rather to natural depravity if we ourselves are the cause of past, present, or future defects.  And we are ashamed when we suffer or have suffered or are likely to suffer things which tend to ignominy and reproach; such are prostituting one's person or performing disgraceful actions, including unnatural lust. And of these actions those that promote licentiousness are disgraceful, whether voluntary or involuntary （the latter being those that are done under compulsion）,
since meek endurance and the absence of resistance are the result of unmanliness or cowardice. These and similar things are those of which men are ashamed.  And since shame is an impression about dishonor, and that for its own sake and not for its results; and since no one heeds the opinion of others except on account of those who hold it, it follows that men feel shame before those whom they esteem.  Now men esteem those who admire them and those whom they admire, those by whom they wish to be admired, those whose rivals they are, and whose opinion they do not despise.  They desire to be admired by those, and admire those who possess anything good that is greatly esteemed, or from whom they urgently require something which it is in their power to give, as is the case with lovers.  And they are rivals of those who are like them; and they give heed to the men of practical wisdom as likely to be truthful; such are the older and well educated.  They are also more ashamed of things that are done before their eyes and in broad daylight; whence the proverb, The eyes are the abode of shame.1 That is why they feel more ashamed before those who are likely to be always with them or who keep watch upon them,
because in both cases they are under the eyes of others.  Men are also ashamed before those who are not open to the same accusations, for it is evident that their feelings are contrary. And before those who are not indulgent towards those who appear to err; for a man is supposed not to reproach others with what he does himself, so it is clear that what he reproaches them with is what he does not do himself.  And before those who are fond of gossiping generally; for not to gossip about the fault of another amounts to not regarding it as a fault at all. Now those who are inclined to gossip are those who have suffered wrong, because they always have their eyes upon us; and slanderers, because, if they traduce the innocent, still more will they traduce the guilty. And before those who spend their time in looking for their neighbors' faults, for instance, mockers and comic poets; for they are also in a manner slanderers and gossips. And before those from whom they have never asked anything in vain,2 for they feel as if they were greatly esteemed. For this reason they feel ashamed before those who ask them for something for the first time, as never yet having lost their good opinion. Such are those who have recently sought their friendship （for they have only seen what is best in them, which is the point of the answer of Euripides to the Syracusans）,3 or old acquaintances who know nothing against us.  And men are ashamed not only of the disgraceful things we have spoken of, but also of indications of them, for instance, not only of sensual pleasures, but also of the indications of them; and not only of doing,  but also
of saying disgraceful things. Similarly, men are ashamed not only before those who have been mentioned, but also before those who will reveal their faults to them, such as their servants or friends.  In a word, they are not ashamed either before those whose opinion in regard to the truth they greatly despise—for instance, no one feels shame before children or animals—or of the same things before those who are known to them and those who are not; before the former, they are ashamed of things that appear really disgraceful, before strangers, of those which are only condemned by convention.  Men are likely to feel shame in the following situations; first, if there are any who are so related to them as those before whom we said that they feel shame. These, as we pointed out, are those who are admired by them or who admire them, or by whom they wish to be admired, or from whom they need some service, which they will not obtain if they lose their reputation. These, again, are either persons who directly see what is going on （just as Cydias, when haranguing the people about the allotment of the territory of Samos, begged the Athenians to picture to themselves that the Greeks were standing round them and would not only hear, but also see what they were going to decree）; or neighbors; or those likely to be aware of what they say or do. That is why men do not like, when unfortunate, to be seen by those who were once their rivals,
for rivalry presumes admiration.  Men also feel shame when they are connected with actions or things which entail disgrace,4 for which either they themselves, or their ancestors, or any others with whom they are closely connected are responsible. In a word, men feel shame for those whom they themselves respect;5 such are those mentioned and those who have any relation to them, for instance, whose teachers or advisers they have been; similarly, when they are in rivalry with others who are like them;  for there are many things which they either do or do not do owing to the feeling of shame which these men inspire.  And they are more likely to be ashamed when they have to be seen and to associate openly with those who are aware of their disgrace. Wherefore the tragic poet Antiphon,6 when he was about to be flogged to death by order of Dionysius, seeing that those who were to die with him covered their faces as they passed through the gates, said, “Why cover your faces? Is it because you are afraid that one of the crowd should see you tomorrow?” Let this account of shame suffice; as for shamelessness, it is evident that we shall be able to obtain ample knowledge of it from the contrary arguments.
2 Jebb translates, “who have never seen us break down.”
3 The Greek scholiast says: “Euripides, having been sent as ambassador to the Syracusans, to ask for peace and friendship, when they refused said: O Syracusans, if for no other reason than that we are just feeling the need of your friendship, you ought to respect our admiration.” Nothing is known of this embassy. Hyperides has been suggested instead of Euripides.
4 This rendering involves a plural neuter with a plural verb. Others take the actions or things in a good sense, “deeds and fortunes, their own or their ancestors, which they are likely to disgrace.”
5 i.e. when they have done anything disgraceful.
6 When on an embassy to Syracuse, he was asked by Dionysius which was the best kind of brass. On his replying, “that from which the Athenians made their statues of Harmodius and Aristogiton,” Dionysius ordered him to be put to death.
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